There are a few important time periods in the Revelation of Jesus Christ.
First, Daniel explained that there were 1,290 days from the cessation of sacrifices to the end of Jerusalem.
Second, there were 1,260 days (or 42 months, 3 1/2 years) from the start of Nero’s march to Palestine to the end of Jerusalem.
Third, Daniel said there were 1,335 days from the cessation of the continual burnt offerings to the redemption/translation of the saints. This was the first resurrection in Revelation 20:4-6 of souls beheaded for Christ and had not worshipped the beast or image and had not received its mark on their forehead or hands. These dead in Christ will rise first. The Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. When they came to life, they reigned with Christ a thousand years along with those who were alive, who are left, when He came. Those who are alive when he comes will be changed (1 Cor. 15:52) because “flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.” They will be caught up together with the resurrected saints in the clouds to meet the Lord (1 Thess. 4:13-18). From the viewpoint of those on earth, Matthew 24:40 reads, “Then two men will be in the field; one will be taken and one left. 41 Two women will be grinding at the mill; one will be taken and one left.” Hebrews 11:5 describes Enoch’s translation in a similar way. It reads, “By faith, Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God.” (Another resurrection of the dead will apply to all others since that time, who will not come to life after the thousand years are over.)
According to Daniel’s 1,290 days, the first resurrection (redemption, see Matthew 24:28) took place 45 days after the destruction of Jerusalem. These redeemed had come through the “great tribulation” (Rev. 7:14; Dan. 12:1, Matt. 24:21).
The reference to the cessation of the continual burnt offering probably refers to Eleazar’s refusal to continue offering sacrifices in honor of the Roman Emperors. According to Josephus, this was the beginning of the Jewish war with Rome. While it is lengthy, the following quote from Josephus is descriptive of this “cessation of the continual burnt offering.” He writes, “…some of those that principally excited the people to go to war, made an assault upon a certain fortress called Masada. They took it by treachery, and slew the Romans that were there, and put others of their own party to keep it. At the same time, Eleazar, the son of Ananias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans: for they rejected the sacrifice of Caesar on this account: and when many of the high priest and principal men besought them not to omit the sacrifice, which it was customary for them to offer for their princes, they would not be prevailed upon. these relied much upon their multitude, for the most flourishing part of the innovators assisted them; but they had the chief regard to Eleazar, the governor of the temple: (Wars, II, xvii, 2).